we are keenly aware that we are surrounded by great fierce fire and smoke and great floods of water and earthquakes. The earth is heaving up and throwing living beings all over the place, and showers of metal falling on fragile human bodies, surrounded by fear and hatred also. And so we are literally and metaphorically surrounded by fire and wind and water and earth in great upheaval and turmoil and all these difficult emotions swirling around us.

[01:24]

And we have a practice which we call the Precious Mirror Samadhi. This is a practice which has been transmitted to us for times like this. It's a teaching about the way things are. It's an intimate transmission. And it says that concerning the way things are, and also the way things are is that they often appear in a false in a way that's very challenging.

[02:43]

The way things are, we are taught to not touch or turn away from. We say in one translation, turning away and touching are off. because this is like a massive fire. The way things are, it's like a massive fire. So now we have the fire. We have the floods. Turning away and touching are both not to the point. the point of the reality of the situation. Trying to control or being passively submitting are both off.

[03:49]

This is instructions about how to be with the fire. And this way of being with it, great benefit. It relieves all suffering. it doesn't make the fire go away or the flood stop and there will be more fires and more floods and more earthquakes and more intense wind. This is a way of meeting this turbulent world in a way that brings peace.

[05:03]

Now we're gathered together in this space here where we can feel peace and gratitude that we're meeting each other and supporting each other. But here, too, turning away or touching are not appropriate. Here, too, trying to control what's going on or passively submitting to it is not the right way to live in the samadhi of the Buddhas. fully accepts all this suffering. It is the Buddhist Samadhi. It is peaceful.

[06:09]

It is free. And it fully accepts of suffering. In the first case of the Book of Serenity, it says, the Honored One ascended the seat. In ancient times of woe, the World-Honored One ascended the seat and sat. I would say he sat upright.

[07:14]

He completely accepted, fully accepted all suffering. He didn't turn away from it or touch it. He met it face to face and had intimate communication with all suffering. He did not eliminate the suffering. He met it face to face in silence and stillness. This is my commentary. The case says the World Honored One ascended the stage. That's all it says. I'm saying this is how I imagine him sitting on the seat. sitting on the seat, including all suffering, fully accepting it, meeting it wholeheartedly face to face, and realizing liberation and the end of suffering without eliminating it.

[08:24]

He did all this without moving or saying anything. So his great disciple, Manjushri, struck the gavel and said, clearly observed. Now this clearly observed could be understood as, would you please look at the teacher and see what the teacher's doing in the middle of these flames of suffering? Look at the teacher and see how the teacher accepts all these flames. look at the teacher and see how the teacher accepts all this suffering. But he didn't say that. He said, clearly observe. The teaching of the teacher of the truth. Clearly observe the teaching of the teacher of truth.

[09:31]

the teaching of the teacher of truth is thus." And the World Honored One got there. The World Honored One already demonstrated the teaching of suchness by sitting there. But Manjushri maybe thought, maybe they're not getting it. So I'm telling him, please look and see what his teaching suffering is. See how she completely accepts all suffering. See how she includes all suffering. See how that's her teaching. See how she doesn't touch it or control it or turn away from it. She is upright and see how she clearly observes all suffering. Now I tell you, I, Manjushri, tell you to clearly observe how the Buddha is clearly observing, how the Buddha is listening to all suffering and looking at all suffering.

[10:39]

But you could also hear that Manjushri is telling us what to do. Don't look at the Buddha and see how the Buddha is clearly observing. you clearly observe, you clearly observe the teaching of the Buddhas in this time of fire and flood and hatred. You clearly observe the teaching of the Buddhas is thus. That's the case. the first case of the book, of all the Zen stories, that's the one. All these stories are stories about people who lived in the midst of fire and who met the fire and tried to find a way to clearly observe it, like the Buddhas.

[11:55]

and realize peace in the middle of the . All Buddhas sit still and upright in the midst of fierce flames. That's where they turn the wheel of the Dharma. Now everybody can see the flames. They're always the flames. They support all the people who are running away. They support all the people who are trying to control. They support the people who are afraid. They support and include all beings. And they do that wholeheartedly with their whole great compassion. They observe and listen to the cries in the world of fierce flames. And there they turn the wheel of Dharma. There's a verse after the case, and the verse says, in English, the unique breeze of reality.

[13:15]

Can you see it? We see the fire. We see the hatred. We see the floods. We see the death. We see the birth. We see the wind. We hear the wind. We feel the wind. We feel the earth trembling. All these things we can see. But there's a unique breeze also going on with all these tumultuous and awesome events. And the Buddhas are observing it and saving all beings and including all suffering. Can you see it? The way to see it is to sit upright in the midst of the flames, which is where we are.

[14:19]

We are in the midst of the flames now. To sit upright in the midst, to listen to the cries of all beings, including our own cries, to include all the sadness and grief of all beings and our own sadness and grief, including all that, and thus being able to hear and see the teaching of thusness, the unique breeze of reality, the seeing of which liberates beings in the middle of the flames. Rid of the flames. They're sitting in the middle of them, turning the wheel. And those who listen to the turning are liberated also with the Buddhas in the midst of the fire. If somebody puts out the fires in Northern California,

[15:27]

I will be so relieved and it will be so nice to have clear air again. But even though this Northern California air may be clear, over in China, in Beijing, a normal day is worse than this. Now we can't see fountains. Almost every day, they can't see their skyscrapers. So even though we'll have clean air again, when I came back from Beijing, I flew out of Beijing looking down. I couldn't see the city. Then I come back to the Bay Area. It's so clean. We're so fortunate. It's wonderful. But even if our air clears up, their air still will be bad. And even if their air gets bad, the smoke and flames will not stop.

[16:33]

They're not going to stop. And the Buddhas are not going to get rid of them. The Buddhas are not getting rid of the flames. They're not getting rid of the floods. They're not getting rid of the tornadoes and the hurricanes and the earthquakes. They're not going controlling the universe. They're showing a way to sit in the middle of it or join the turning of the Dharma wheel. They're showing a way to have peace in the middle of fierce flames. And they sit there, as one poem goes, and above their eyebrows there's a little bit of The verse says, the unique breeze of reality, can you see it? If you practice this the way you will see this breeze and that will benefit all beings without you and without them coming in.

[17:43]

They are in the flames with us. If we see this unique breeze of reality, we are realizing the Buddha's wisdom. But still, suffering is here. We're not getting rid of it. We're just totally, fully accepting it. Practice, which we can aspire to and give a try. And it's hard. The verse goes on. The unique breeze of reality, can you see it? Create literally the mother principle, constantly working her loom and shuttle, incorporating the patterns of spring into the ancient brocade.

[18:54]

Nothing can be done about Manjushri's leaking. Manjushri didn't just leave the Buddha's teaching alone. He said, these people don't get it. I got to say something. Manjushri a little bit slipped on that one. He didn't understand that we didn't get it. The Buddha gave the teachings of Manjushri. He said, would you please look, people? Did you get that? somebody has to do that. And so he did it. He told us, did you see this on here? Oh, thank you. Okay, oh, now we get it. Thank you. The mother principle takes the new thread, the new pattern of spring, the pattern of now, and weaves it into

[20:02]

the ancient brocade. The pattern of today's fires, today's floods, today's suffering, this is our thread today. Or this moment, each moment is a new thread of suffering to accept and weave into the ancient brocade of the practice. When we see the truth, it helps us accept this is the next thread for us. This is the new thread, the fresh thread of suffering to use the beautiful brocade of the history of our practice which keeps including the latest suffering into the Buddha way.

[21:17]

But there's no end and hopefully there'll be no end to including the fresh new springtime thread of this suffering and this suffering and this suffering to fully accept. In the chant we do at the beginning, we say that by revealing and disclosing our lack of faith and practice or lack of faith in the practice before the Buddhas, we melt away the root of transgression. By the power of confessing that we did not have faith to use this moment as an opportunity to clearly observe. We got distracted.

[22:25]

We transgressed from using this current suffering. as an opportunity for compassion. This suffering as an opportunity to listen to it and to observe it. I'm sorry. By this process of noting when we get distracted from clearly observing, we will melt away the root of getting distracted from clearly observing. It is possible to become steady But that doesn't mean that there's no suffering. We're clearly observing. We're not turning away from it. We're not touching it. But it keeps coming. And we can get better and better and distracted from accepting it. But it's not like there's not going to be any.

[23:29]

we're going to eliminate it. What? The suffering and the causes of suffering. We're just going to learn how to be more present with it by noticing when we're not and then trying again, and sometimes succeeding. But when we get distracted, I got distracted, I'm sorry, back to work, and so on. So there is the possibility of the practice getting more vital without eliminating what it's for. So these teachings are given to us intimately. by those who are fully awake and who completely include suffering. They're transmitted to us. We receive these precepts of practice and sometimes we aspire to practice them and then we get distracted.

[24:37]

And then confess it and feel sorry before the Buddhas that melts away the root of getting distracted. This is the pure and simple color of true practice. This is the true mind of faith, the true body of faith. To receive these teachings, aspire to practice them, try to practice them, and sometimes succeed. And when we fail, we have a practice to deal with the failure. And the practice of how to deal with the failure is an exact transmission of a verified And there's been a request for a well-being ceremony for one of our community members who has just been diagnosed with a very serious disease. And we will chant for her.

[25:46]

And then a later request was for two other friends of one of our members who are in the hospital with burns. And the chant we do For their well-being, the chant we do is the chant of honoring Avalokiteshvara, whose name is the one who listens to and observes the cries of the world, the one who's sitting with the Buddha in the flames, and her name is listening to all those cries. observing all that suffering. That's her job. So we do a chant where we praise her practice. And at the end it says, morning and night we remember her practice. Moment after moment, we remember her practice.

[26:49]

What's your practice? To listen to the cries of the beings in the flames, to observe the cries. Moment after moment, syllable after syllable, we remember, listen to the cries of the world, observe the cries of the world. And then there's a faith issue. This practice of listening to the cries of the world assembles a great ocean of blessing. She doesn't get rid of the cries. She doesn't put out the flames. If the flames have gone out, she observes the flames have gone out. When these flames go out, she will observe that these flames have gone out.

[27:52]

And that will be very pleasant to see, that they're out. Because then there will be ash to observe. So when there's cries, she observes that. When the cries stop, she observes that. And this observation this wholehearted observation assembles blessings and happiness of all the cries. This is the proclamation of the great vehicle. This is the proclamation of the Lotus Sutra. Serving is not passive submission. and it's not active controlling. It is being present and upright in the flames. It's not running away from them or towards them. It's totally being there with all of it. I am trying to do this practice.

[29:05]

I'm trying to remember, clearly observe. And when I remember, clearly observe, I do not regret remembering, clearly observe. I don't do clearly observe. I accept that teaching and let that teaching use my life. And every time I give my life to that teaching, I'm so grateful for that teaching and I'm so grateful for the life of clearly observing. It doesn't make the flood go away, and yet it's like they go away. It doesn't make the turbulent flood waters go away, and yet they seem to calm down. there's peace in the middle of all this turbulence when we receive this teaching and let it allow us to receive everything.

[30:13]

So, is that enough? Can I call on some people now? And Justin and Jackie? I was going to ask when, I'm asking when you referenced fire, what are other ways of, say, touching? Trying to control, trying to control it. In the instance of fighting fire with water? Yeah, if there's a fire, like if there's a fire on our boat, we have a And if some people take the hoses and turn the water on and the water comes out, you know, if they would ask me, is it okay if I put water on this fire? I might say, you know, I think that would be just fine. You know, unless there was some... Yeah, let's put water on the fire in the backyard here. However, that's not my teaching, that's just my response at the moment.

[31:32]

And that's more fire, actually. That's more wind, you know, that conversation. Let's put water on the fire. The practice is, in the middle of the flames, whether you have water or not, but when you're putting water on the flames, you're still sitting in the middle of the flames. If you give Buddha a hose and Buddha's spraying water on the flames, Buddha's sitting in the middle of the flames. Buddha doesn't move out of the center of the flames to go put the water on the fire. So it probably is a good idea, if we have any flames around here, except maybe on the stove, probably a good idea to use this precious water sometimes to put out fire. But the thing is, are you practicing being upright? Are you trying to control when you put the water on? Or are you just doing what seems like taking the current thread and weaving it into the brook?

[32:40]

Just pick up the hose and put it on the water. Or are you like thinking, okay, forget that teaching. I'm going to touch the fire. Or I'm going to get away from the fire. Or you're going to try to control your fear. Yeah, or, yeah. Like maybe you're not even allowed to put the water. Maybe you're not on the hose crew. Maybe we have a hose crew and other people are supposed to leave the hose alone. It's not their job. But still you're watching the fire and you're afraid or your own fear of whether they're going to be able to put the fire out. That's another flame you're sitting in the middle of. And if you sit in the middle of it, while they're putting the flame out, you're doing the Buddha's work. of sitting in the middle of your flames of fear. And probably other people also, we have fear too, maybe. So you're sitting in the middle of your fear or not.

[33:43]

If I'm afraid, I want to be sitting in the middle of that fear. That's where I want to sit. And I have been afraid. And when I sit in the middle of the fear and clearly observe, still afraid, but there's peace. denying the fear, and I'm not making it go away, but there's peace and there's compassion for all the other beings who are sitting in the middle of the flames with me and crying out, asking for compassion, for somebody to tell them how they can practice in the middle of these flames. And if I'm practicing, I can say, well, like this. Just, you know, see how I'm dealing with it? Try it. And they say, but it's hard. I say, you know, try it. So far, when people try it, they seem to like it. Yeah, it is good. Thanks.

[34:44]

Yes? I wrote on the verse, the unique breeze of reality, can you see it? Is that the same as observing the... Is that the same as... Yes, clearly seeing what's happening. The teaching is, I think, that if you can learn to clearly observe, you will see the unique breeze of reality. Yes. What is the definition of reality in this case? I think the definition of reality... Does it seem something beyond what's happening? Um... It's seeing how what's happening is in intimate communion with what doesn't happen or not happen. It's seeing the relationship between the realm of where things happen and don't happen. It's seeing the relationship between the world of arising and ceasing, of birth and death.

[35:49]

It's seeing how that world is in intimate communion with the world where things don't arise and cease. It's seeing the relationship between self and other. And seeing that relationship... That would be included by seeing the relationship between yourself and other as the emptiness of yourself. or the situation. But you realize it by seeing the way the situation appears and the way the situation that appears is in relationship with the way things don't appear or disappear. So the way the world I see which appears is in intimate relationship within a world that is not appearances. But there's no appearances without not appearances.

[36:54]

And the not appearances, the appearances, that relationship is the teaching of suchness. And it has a unique quality each moment. And if we're upright with it and clearly observe, we open to it. And which means we open to this communion between our self. And this is peace in the middle of flames. Yes. I realized that I was being greedy, and I wanted not only how the play, but I wanted to be way into the middle of the play. So let me say to you, I'm so glad you came back. I'm so glad we're here together, because that gives me a sense of urgency. You're welcome. So buoyancy is another flame.

[38:02]

And sitting in the middle of the flame of wanting buoyancy, buoyancy comes. Do you understand? Wanting buoyancy is wind and fire. But sitting in the middle of wanting buoyancy, buoyancy comes. Wanting to be flexible you know, can be a tornado. But sitting in the middle of that desire and fully accepting the desire to be flexible and buoyant, flexibility and buoyance comes alive there. Yes. I've been wondering. I haven't seen you for a while. Thank you for coming. Great.

[39:06]

How long has it been since you were here? Yeah. Well, we got another meeting. Thank you. When I worked in Visitation Valley, San Francisco, it was fairly well known that between 3 and 4, we didn't want to be outside because there would be shooting. We kind of planned for it. Maybe not. 3 and 4, which time? Morning or afternoon? In the afternoon. Wow. People tried to land mobile. on me while i was walking up the hill to the after-school program where i worked to get to see adulthood and you can't hope they look to be 17 or 18 that would be cool i realized suddenly coming down nicely and somebody was standing on their porch like

[40:17]

I just remembered everyone wanted to bring peace to this valley. Everyone wanted to bring peace and worked hard to bring it to this valley. Here I was in that moment, seeing that there was peace here. People who didn't know were waking up, but people were welcoming their children. But unfortunately or fortunately, I'm not sure, the Bullets were more interested and it was much more focused on bringing peace and serving peace. I wondered if we could observe those moments of peace all of us, we could really observe and then realize that there was peace in the value of what might happen. We could observe that regularly because it was so often there. Even between each moment, there was peace. So if we can observe and see the unique breeze of reality, which is peace, the unique breeze of reality is peace, then when the next be able to incorporate that into this vision, it's possible.

[41:44]

You know, and six stories just popped in my head of that, you know. One of our members here was on the bus, maybe in San Francisco or something. In front of him there was, I think, a woman and a man. And he saw the man's hand going over to the woman's purse and reaching inside and getting a hold of something and then pulling it out. and he put his hand on the man's hand and put the man's hand back into the purse and then pulled the man's hand out again and wasn't holding on to whatever it was, maybe the fold and let the man's hand go. So, you know, when you're clearly observing you can see some stuff

[42:51]

not to control, but just to interact with from that vision, from that peace. Here's this, so now I can bring the peace to this. The thing is, let's tune into the peace first. We've got the war. We've got the fire. Let's tune in. And from there, see if we can bring the thread into the situation, or bring the situation into the brocade of peace. But if we're not in the center, it's pretty hard to, and it's hard to be in the center, because everything, this is a fragile situation, constantly changing. Oh, and the story goes on that the bus stopped and the woman got up to leave and the man who had his hand in her was going to follow her.

[44:02]

And this community member kind of encouraged the man not to follow her. He put his hand in the shoulder or something and let her go ahead. And then the next stop, the guy got off. there is an opportunity to demonstrate peace. But it needs to come from peace. In the midst of all these flames, in the midst of flames of racism, if you want to be helpful, you have to be sitting on the seat of love. sitting on the Buddha's seat of clearly observing, then you can interact with to demonstrate being in the center of them.

[45:06]

It's not to get rid of them. It's to show how to be upright in the middle of these flames of hatred. And we do see examples of People who are dealing with all this wind, fire, flood, hatred, some of the people are doing pretty well being in the middle of it, demonstrating, being upright. Kneeling down maybe. Yeah, kneeling down in the middle of it, being humble so that we can see what's appropriate. Part of this is like, you know, not having a fixed idea. The response is being buoyant and flexible is part of what we find there in the middle of all this.

[46:10]

The Buddhas are buoyant and flexible. And so sometimes they don't say anything. And sometimes they make a grudge because that's what's been called for. And they're not stuck in being silent or roaring. Yes. Well, if somebody's house burns down,

[47:19]

like in their feeling sorrow and brokenheartedness about their house being burned down, then I might also feel sorrow for them and their grieving, even though I think they're doing just exactly what it's good to do. It's probably good that they're grieving. It's probably healing them and helping them move on with rebuilding their house or whatever, or helping other people who are also grieving. But I also feel like when I came back to this nice county and my eyes started burning and my nose started burning, I wasn't so bothered by that, but I was really bothered by the suffering of all the people who are closer to the flames than I was.

[48:28]

So yeah, but I was, I think I had I was a little bit, maybe a little bit clinging to my usual Marin County, which has clear air usually, and people's houses are not on fire, and people are not feeling tragic loss or even death. I think I was having some of that. So sadness helps me now be here in this situation. and then helps me be with other people who maybe haven't really arrived yet and they have to grieve more to actually be here. And I want to accept how long it takes them to do their grieving once I've done mine and I'm ready to be with them, to help them do theirs.

[49:35]

and then we'll all be ready for the next. It's like, sometimes you have to grieve before you can do your weaving. Because, you know, the patterns of spring, sometimes we're not ready for them because we're holding on to the patterns of summer. So we have to grieve in order to be ready to, like, incorporate So if some people are overdoing their grieving, so then they need help to just do the right amount. Some people are like wallowing in it too much. The right amount of grieving is the amount of grieving that helps us go back to work, to do what we need to do. And we're having trouble going to work because we're holding on to the way things used to be, and we're trying to. And our life doesn't want that.

[50:39]

Our life wants to deal with our current pattern of spring. And it's understandable. Some people say, I don't want to deal with spring. Somebody stole my summer. And I'm not going to... I'm... winter, I guess. Anyway, I don't want to deal with spring. I cannot accept what's been taken from me. So we have to grieve in order to accept our fragility. So I've been working on that myself, physically, trying to accept my fragility. My fragility has not gone away. I'm still fragile, but I'm a little more into it than I was nine months ago. Into what? Not being, yeah, I'm into my fragility. I was fragile my whole life. I became more mindful of my fragility during the last eight months.

[51:46]

And there's some kind of evil part of me that would like to not be mindful of my fragility anymore. I'm done with fragility. I'm like, you know, I'm like, okay now, it's over with that. That's kind of evil. But, you know, I'm nice to that evil and say, well, come on now, let's come back. So many of you have asked me this morning how I am, and I say, fine, fragile. Or you can reverse it, fragile and fine. Fragility is what we love. It's calling for love. And so I got some fragility for you to love. And you have some fragility for me to love. Even if you tell me I ain't fragile, like that country western song, when I drink a six-pack of beer, I'm ten feet tall and bulletproof.

[52:58]

So some people, I'm not fragile. Okay, okay, okay. Whatever you say. But really, we're all lovable in our fragility. And if we accept our own fragility, it's easier for love us for being a wreck. People don't want to be loved for being a wreck. They want to be loved for being, you know, beautiful and well-built. You're just so muscular. Is that enough this morning? Yes? Many years ago, there was nothing to do about Manjushri's thinking.

[54:05]

Yes. That's been like, got just pasted into my cranium. Yeah, it's quite a statement. And I'm wondering now, is there any relation between Manjushri being the meditation of wisdom So here is the Bodhisattva of perfect wisdom who does this kind of like, in a way, defiled thing. Almost like trying to control us. It's almost like he's touching the fire. So part of wisdom is to not hold on to it. And you can't stop the bodhisattva of compassion from doing a defiled thing of telling us, you know, what's going on. So I think the last thing about, you know, that wisdom allows itself to go beyond itself and be defiled for our welfare.

[55:10]

You can't stop the bodhisattva of great wisdom from being stupid. ...will allow it to manifest as a stupid thing. It's kind of like... Yeah, it's kind of like one of these... It's like a colon, yeah. It's kind of like... Leaking. Leaking. Leaking. Like... Yeah, like not being whole. The Buddha is whole, right? Just sitting there. And Manjushri is with the Buddha being whole. But then Manjushri says, I'm not going to be whole. I'm going to tell people, look at the whole. So nothing can be done about it. Again, you can turn that various ways. You can't stop wisdom from not being attached to wisdom.

[56:16]

You can't keep wisdom in the wisdom box. Wisdom is like what ends the outflows. With wisdom you don't have outflows. You don't try to gain anything and you're not afraid of losing things because you understand that there's no gain or loss, like the Heart Sutra says. So there's no gain or loss and Manjushri wants to gain. You know, looking at the Buddha and appreciating this far-out teaching. So there's no gain or loss but the body self is not stuck in that. So maybe his leaking is non-leaking? Yeah, his leaking is going beyond non-leaking. So wisdom goes with not leaking and also wisdom leaps beyond wisdom and uses leaking if it helps people. And we could just imagine that story without that last line But it was sort of like would be, what do you call it, not folding.

[57:20]

You know, then we might think, you know, we might not notice that what Manjushri did is questionable. But questionable doesn't mean bad. It just means we are into questioning everything, including great bodhisattvas who are trying to help us. by surprising us. And then the poem also helps us by surprising us with that last line. It's also like going and taking the hose to put out the fire. Yeah, it could be like that, yeah. Like, you know, okay, I'm willing to be defiant and put the fire out with the hose, but I'm going to keep my practice going while I put it out. Or I don't even know if I'll put it out. I'm just going to put water on it because this seems like I want to do that. And so that's kind of defiled. I'm trying to, you know, I'm trying to put the fire out as kind of defiled rather. I just want something that's completely other than everything I think.

[58:24]

I don't forget that while I'm putting the fire out. And so now, if it's okay with you, we'll conclude this little event. Also, I just want to say that when you work on your computer or when you water your plants or when you put out fires, when you do these things and practice clearly observing while you do them, things turn into rituals for enacting the Buddhist wisdom. So it doesn't mean you don't work on your computer work on your audio projects, or work on your construction projects, or work on your healthcare projects, or work on your house projects. It just means when you do them, you remember to practice clearly observing. Then all these things are rituals to enact the vision of the unique breeze of reality.

[59:36]

We're going to conclude this ritual, which we've been doing, and we'll have to do another ritual of well-wishing to some people, to innumerable people, and specific people and innumerable people. And then we're going to finish and then we'll have a lunch time. And then I don't know if we should have work today because I don't know what the opinion of the air is. I'm okay with not having a work period because maybe the air is not good to work in. So we can have a work meeting and maybe that will be it. So come to the work meeting to see if there's going to be work. And be prepared to be buoyant and flexible. Okay? So that's the proposed program. Thank you very much for coming to the meeting.

[60:46]

Did you see it? Let our intention equally extend to every being and place with the true merit of Buddha's way.

[61:08]

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